Ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ’ ὃν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, (Hebrews 9:9)
When Grammar Becomes Typology
Hebrews 9:9 presents a dense theological claim about the Levitical system as a παραβολή — a symbolic figure. But the writer’s choice of syntax, particularly the use of relative clauses, periphrastic present tense, and negative participles, allows the grammar itself to mirror the limitations of the old covenant.
In this verse, grammar is not just delivering content — it’s displaying contrast: between appearance and reality, form and function, ritual and conscience. The key lies in understanding how the structure aligns with the theological message.
Time-relative Clause with καθ’ ὃν and Negative Participial Construction
The core structure centers around:
ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα
“which is a parable for the present time”
and
καθ’ ὃν δῶρά τε καὶ θυσίαι προσφέρονται…
“according to which gifts and sacrifices are offered…”
Here’s how it unfolds:
– ἥτις = relative pronoun, introduces the clause referring back to the σκηνή (tabernacle) or its setup in v. 8.
– παραβολὴ = nominative apposition: “which is a parable”
– εἰς τὸν καιρὸν τὸν ἐνεστηκότα = temporal extension, indicating relevance for the present age
– καθ’ ὃν = “according to which [time/arrangement]”
– δῶρά τε καὶ θυσίαι προσφέρονται = passive present verb indicating ongoing cultic actions
– μὴ δυνάμεναι… τελειῶσαι = participial phrase describing the ineffectiveness of the offerings
Key Morphology and Parsing
- ἥτις
- Root: ὅστις
- Form: Relative Pronoun, Nominative Feminine Singular
- Lexical Meaning: “which,” “whoever”
- Contextual Notes: The qualitative nuance of ὅστις (instead of ἥ) points to the general nature of the tabernacle as a symbolic pattern
- ἐνεστηκότα
- Root: ἐνίστημι
- Form: Perfect Active Participle, Accusative Masculine Singular
- Lexical Meaning: “having come,” “that is now present”
- Contextual Notes: Used to describe the present time, showing a contrast with the anticipated eschatological age
- προσφέρονται
- Root: προσφέρω
- Form: Present Passive Indicative, 3rd Person Plural
- Lexical Meaning: “they are being offered”
- Contextual Notes: Indicates ongoing ritual activity in the old covenant system
- μὴ δυνάμεναι
- Root: δύναμαι
- Form: Present Middle/Deponent Participle, Nominative Feminine Plural
- Lexical Meaning: “not being able,” “incapable”
- Contextual Notes: Refers to the “gifts and sacrifices” — they cannot achieve something crucial
- τελειῶσαι
- Root: τελειόω
- Form: Aorist Active Infinitive
- Lexical Meaning: “to perfect,” “to complete”
- Contextual Notes: A key theological term in Hebrews — pointing to maturity, completion, or spiritual perfection
- τὸν λατρεύοντα
- Root: λατρεύω
- Form: Present Active Participle, Accusative Masculine Singular
- Lexical Meaning: “the one who serves/worships”
- Contextual Notes: Likely refers to the priest, or more broadly the worshipper under the old system
Clause Structure and Flow
| Clause | Greek Text | Function | Grammatical Highlights |
|---|---|---|---|
| Relative Identity | ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα | Defines prior referent (e.g., tabernacle) | Apposition + temporal phrase |
| Temporal Frame | καθ’ ὃν… | Temporal reference for offerings | Relative pronoun + preposition |
| Main Ritual Action | δῶρά τε καὶ θυσίαι προσφέρονται | Ongoing ritual | Present passive verb |
| Negative Qualification | μὴ δυνάμεναι… τελειῶσαι | Explains limitation of ritual | Negative participle + infinitive |
Theological Grammar: The Limit of Law
The participial construction μὴ δυνάμεναι τελειῶσαι delivers a crushing verdict on the old system: despite continual offerings, they are inherently unable to bring the worshiper to completion. The use of κατὰ συνείδησιν — “according to conscience” — anchors this critique not in legal terms, but in the inner life.
Pauline theology often deals with the external limitations of the law, but Hebrews turns its lens inward. The syntax here frames the Levitical rites as inadequate not merely in effect but in spiritual depth.
When Syntax Exposes the Shadow
In Hebrews 9:9, the writer wields syntax with surgical precision. The old covenant is grammatically framed as a parable — not because it is untrue, but because it is incomplete. The offerings “are being offered” (προσφέρονται), but they are not able (μὴ δυνάμεναι) to complete the conscience.
This is Greek that exposes shadows. The present participle condemns ongoing insufficiency. The perfect participle ἐνεστηκότα reminds the reader that the “present time” is not the final time. And the syntax itself, layering temporal clauses and negative participles, shows how language can unmask religion’s failure to reach the heart.
